The Missionary John Davies reports back to London from George Town Demerera 1810

 

 … & preached to about 200 Negroes & others. All were very attentive 

Plantation Le Resouvenir and the Bethel Chapel

In 1815 the Netherlands formally ceded to Britain the territories which later became British Guiana but the British had been in full control since 1803 and for short periods before that. About 90% of the population were enslaved and the remainder divided about equally (in the categories then used) between Whites and free Blacks & Coloureds. John Davies, author of the letter below and the second British missionary to arrive in the colony, came out in the name of the London Missionary Society in 1809 and on arrival was asked by the prominent Dutch plantation owner, Hermanus Post (1753- 1809), to conduct the school he had recently established in George Town. That school accepted both whites and some black children of free Africans. The slave trade had been abolished in 1807 though slavery not until 1833. The Reverend Wray, who preceded Davies to Guiana in 1808 (also invited by Hermanus Post) wrote back to the London Missionary Society that “Those whom the whip could not subdue for years, the Gospel has subdued in three months!”, a sentiment quoted with approval in the Society’s popular publication Missionary Sketches. Wray was based at the plantation La Resouvenir, where Hermanus Post had already built the Bethel Chapel where as well as sermons preached literacy was extensively taught.

The new missionary John Davies wants to spread the gospel to unreached areas in the colony and this is a principal concern of his letter which adds some details and texture to what is already known. Davies like Wray clearly thought that bringing Christianity to the slaves (who he always calls Negroes) could be consistent with the interest of the plantation owners and managers, some but not all of whom appear to have agreed. Over time, doubts about the wisdom of education for the slaves probably grew; an 1821 article in Missionary Sketches puts it like this, “Much opposition has been made, in various ways, to the pious efforts of the Missionaries; but the testimony of respectable proprietors of estates, that the religious negroes are the most valuable and trust-worthy, is an argument which their opponents are not able to answer”.

After Hermanus Post’s unexpected death in 1809 and despite continuing efforts by missionaries and other meliorists, living conditions on many plantations either did not improve or deteriorated and eventually provoked a major slave rebellion in 1823. This was led by congregants of the Bethel Chapel. An 1824 account in Missionary Sketches provides an explanation in terms of a conjunction of events. A credible source (a servant in the Governor’s employ) brought news to Le Resouvenir that “something good” was planned for them, “By something good they meant something done by the King or Parliament in this country, for their temporal benefit and advantage”. But when nothing happened to satisfy these rising expectations, the Governor of the colony was suspected of withholding whatever was the intended benefit. At the same time, “many of the negroes belonging to estates in the neighbourhood of Le Resouvenir, instead of experiencing an abatement of their sufferings, were treated with greater severity”.

The ensuing slave rebellion was ferociously put down, severed heads stuck on fence posts and such like, and the missionary currently installed at the Bethel Chapel, John Smith, arrested as an instigator. He was tried by Court-Martial, convicted, and sentenced to death with a recommendation of mercy. But mercy could only be granted by the King in London and Smith meanwhile remained in prison, dying there on the same day 6^th February 1824 that a pardon arrived. For fear of further unrest, the authorities obliged his wife to bury the body secretly at night. Smith was thirty-three; his widow travelled back to England. Missionary Sketches declares them both “used with so much cruelty and indignity” but goes to great lengths to exempt Smith from any charge of encouraging the rebellion. Smith’s death increased anti-slavery sentiments in Britain and was the immediate cause of many petitions addressed to Parliament. A popular twopenny publication The Mirror or Literature, Amusement, and Instruction prided itself on its apolitical character but led with the story of John Smith in its issue of 12 June 1824. It hinted at an aspect of sexual life in slave-based colonies which does not appear in more respectable publications. It borrows, unacknowledged, an illustration and the colony’s population statistics from Missionary Sketches: Whites 3000; Free blacks and coloured people 3000; Slaves 72000. To this it adds a significant detail, the White population includes “probably not more than 150 Ladies”. It then provides its own description of chapel life: “Those who comprise the congregations present a motley appearance. Some of the free black girls come to the Chapel in fine white lace veils and silk stockings, with a reticule to hold their pocket handkerchiefs, and their fingers sparkling with gold and diamond rings. Many of the slaves, on the contrary, come almost naked”.

The current National Trust of Guyana has assumed responsibility for Hermanus Post’s grave and says of him that he “is remembered for his humanitarian work among the enslaved Africans”. John Smith’s grave was unmarked but the Trust has responsibility for the Smith’s Memorial Church in Georgetown.

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Transcription

Addressed to: Directors of the Missionary Society, Joseph Hardcastles Esq, Old Swan Stairs, London.

The docketing dates the letter to 4^th July 1810 and gives a Received date of 17 September. The letter begins abruptly without superscription and one half of the single folded sheet is missing but the text is entirely coherent as it stands and begins with a capital letter. It may be that a note from Reverend Wray or financial returns were written on the missing part and removed for separate filing.

 

My hands are, as much as anything can do so, completely tied up from missionary labours, yet as I cam out for Jesus Christ I will do all I can afford to do to extend his name.

Essequibo is a place I have long endeavoured to introduce the name of Jesus & his salvation. At length the Lord has opened a way. Some time ago, a Gentleman who is a countryman of mine [Welsh] & who has the management of two Estates in Essequibo belonging to Wm. Postelthwaite Esqr came to hear me. He used to attend the Gospel in England & his heart rejoices to hear it here. I interested him to try to get a place for me to preach in Essequibo. The Negroes there as you will see in Mr Postelthwaite’s letter are much addicted to Obea [often spelt Obeah as at Wikipedia] & of course in the most dreadful state. Mr P. asked Mr Williams, this is the name of the manager of the Estates, what must be done to save the Negroes from being completely destroyed. Mr W. advised him to apply to me. He did.

Sabbath June 24^th I landed there about two o’clock in the afternoon & preached to about 200 Negroes & others. All were very attentive. I left some Catechisms & Testaments to be given to those who could & would instruct the ignorant. I left Monday morning & arrived back [in George Town] Tuesday afternoon.

The school will diminish if I go often for the parents complained then & on it I depend for support [his salary] & to pay off the preal [a legal term] debt of 9000 guilders if ever I can. Mr Wray & I continue to supply Mahaica. When last there I called on Mr Hopkinson who is the proprietor of 2 or 3 or 4 plantations & asked if he would not like to have his Negroes instructed in Religion. He said he would consider of it. I hope he will permit them to be taught.

Mr Postelthwaite wishes to have a missionary out. I gave him your address. He will pay his expenses which I said would not exceed £200. Everything respecting money he will write you. I mentioned to him that Mr Post had not only promised to pay my expenses out but after I came desired me to take over the school & that he would pay all expenses attending it & doubtless would have done so, but he died & no provision being made in the will came on me & the Society ….. to pay it. He said he would fix it permanently & I hope it will be so that the missionary will not be left in the lamentable situation I am.

Experience in matters of the world & especially in Religion will be of more importance than being able to read Homer or any other Academical attainment in his situation among none but Negroes in general & far from the Town. The good natural abilities & a habit of reading are absolutely necessary in all Missionaries in this land. The field is extensive & flaming zeal for the redeemer’s glory & ardent Love to souls together with good constitution & unremitting labour will alone be able to cultivate it. All things go on well in Town. I am honoured Gentlemen your humble & obedient servant

John Davies

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References

guyaneseonline.wordpress.com/2020/07/26/education-the-growth-of-education-in-british-guiana-guyana-1800-1876-by-dr-odeen-ishmael

Illustration: Le Resouvenir early 19th century. View includes the planter’s house and Bethel Chapel. Reproduced from Missionary Sketches, No. XIV, July 1821

Paasman, A.N. Reinhart: Nederlandse literatuur en slavernij ten tijde van de Verlichting (1984)

On John Smith, see Missionary Sketches, No XIV July 1821; No XXV April 1824; No XXVI July 1824.

Wikipedia: John Smith (Missionary).